Chinese
。一表肃。二自伤 三请行。四发愿五乞恩此今表肃也。然即事请道理。须更整容仪所以长跪所方乃发言启告也。 经曰虽得出世为人疏野随俗众流未曾为福 通曰。自伤也。心游外物曰疏。形落俗中为野。野故随俗众流。疏故未曾为福也。 经曰今欲请佛及众僧菩萨大士入浴室渗洗 通曰。请引也。众生身疾粗得疗治。圣人骸垢未曾请沐。今欲初基净业必假良田。所以奉屈三尊来游渗室。 经曰愿令众生长夜清净垢秽消除不遭众患 通曰。发愿也。引之与愿二事相行。犹车之两轮。鸟之二翼。陆载空飞。阙一不可。所以请行复须发愿。愿行。此愿普洽黔黎。长祛垢累之恼。永安轻利之泰。 经曰唯佛圣旨不忽所愿 通曰。此乞恩也。唯佛圣旨照我微心。不忽所愿降躬渗室也。 经曰佛告医王善哉妙意 通曰。下明说述。自有四意。一美心。二述业。三示福。四许宣。此美意心也。祇域既鄙疏野之心。又敦修福之念。故能标心净业来游问道。此真妙意故。赞善哉也。 经曰治众人病皆蒙除愈远近庆赖莫不欢喜 通曰。此述旧业也。预是有身谁能无患。继沾有识谁不畏苦。祇域既能使药石才通。即转苦为乐。针艾亦进即变夭为修。故已治者即交忻庆赖。未疗者亦逆结欢心也。 现代汉语译本 一、陈述恭敬。二、自我悲伤。三、请求佛陀和僧众前来。四、发愿。五、祈求佛陀恩准。这便是陈述恭敬之意。然而，就事论理，必须更加整肃仪容，所以长跪于地，然后才开始发言禀告。 经文说：‘即使得以出世为人，（但如果）疏远而放纵，随波逐流，也未曾修福。’ 解释说：这是自我悲伤。心神游离于外物叫做‘疏’，形体落入世俗之中叫做‘野’。因为‘野’，所以随波逐流；因为‘疏’，所以未曾修福。 经文说：‘现在想邀请佛陀以及众僧、菩萨、大士进入浴室沐浴。’ 解释说：这是请求引导。众生的身体疾病尚且需要治疗，圣人的身心垢秽更应该请求沐浴。现在想要奠定清净事业的基础，必须借助良田（指佛陀和僧众的福田）。所以恭敬地邀请三尊前来浴室。 经文说：‘愿令众生长夜清净，垢秽消除，不遭受各种苦难。’ 解释说：这是发愿。邀请和发愿两件事相辅相成，就像车的两个轮子，鸟的两只翅膀。陆地承载，空中飞行，缺一不可。所以请求之后必须发愿。愿与行。这个愿望普遍施及百姓，长久去除垢秽的烦恼，永远安享轻安利益的快乐。 经文说：‘唯愿佛陀以圣明的旨意，不要忽略我的愿望。’ 解释说：这是祈求恩准。唯愿佛陀以圣明的旨意照见我微小的心愿，不要忽略我的愿望，降临浴室。 经文说：‘佛陀告诉医王：善哉！你的想法真妙！’ 解释说：下面说明佛陀的叙述，其中有四层意思：一、赞美发心。二、陈述旧业。三、显示福报。四、允许宣说。这是赞美发心。祇域（Jivaka，医王的名字）既有谦卑疏野之心，又有敦厚修福的念头，所以能够标立清净事业的发心，前来问道。这真是妙意，所以赞叹‘善哉’。 经文说：‘治疗众人的疾病，都蒙受痊愈，远近的人都庆幸依赖，没有不欢喜的。’ 解释说：这是陈述旧业。预先有了身体，谁能没有疾病？接着有了意识，谁不畏惧痛苦？祇域（Jivaka）既然能够使药物发挥作用，就能转苦为乐；针灸也能奏效，就能变夭折为长寿。所以已经治好的人都交相庆幸依赖，未被治疗的人也预先结下欢喜之心。
English
English version 1. Expressing reverence. 2. Self-lamentation. 3. Requesting to proceed. 4. Making a vow. 5. Begging for grace. This is the expression of reverence. However, in addressing the matter and reasoning, one must further rectify one's demeanor, hence kneeling and then beginning to speak and report. The sutra says: 'Even if one is born into the world, if one is distant and unrestrained, following the currents of the world, one has never accumulated blessings.' The explanation says: This is self-lamentation. The mind wandering to external things is called 'distant'; the body falling into the mundane world is called 'unrestrained'. Because of 'unrestrained', one follows the currents of the world; because of 'distant', one has never accumulated blessings. The sutra says: 'Now I wish to invite the Buddha and the Sangha, Bodhisattvas, and Mahasattvas to enter the bathhouse for a cleansing bath.' The explanation says: This is requesting guidance. The physical illnesses of sentient beings still require treatment, and the defilements of the sages' bodies and minds should even more so be requested to be cleansed. Now, wanting to lay the foundation for pure karma, one must rely on a good field (referring to the field of merit of the Buddha and Sangha). Therefore, respectfully inviting the Three Jewels to come to the bathhouse. The sutra says: 'May all sentient beings be pure throughout the long night, their defilements eliminated, and not encounter various sufferings.' The explanation says: This is making a vow. Inviting and making a vow are two things that complement each other, like the two wheels of a cart, the two wings of a bird. Land transport and aerial flight, neither can be missing. Therefore, after requesting, one must make a vow. Vow and action. This vow universally extends to the common people, permanently removing the troubles of defilements, and forever enjoying the happiness of ease and benefit. The sutra says: 'May the Buddha, with his holy will, not neglect my wish.' The explanation says: This is begging for grace. May the Buddha, with his holy will, illuminate my humble heart, not neglect my wish, and descend to the bathhouse. The sutra says: 'The Buddha told Jivaka (医王, the king of medicine): Excellent! Your intention is truly wonderful!' The explanation says: The following explains the Buddha's narration, which has four meanings: 1. Praising the intention. 2. Narrating past deeds. 3. Showing blessings. 4. Permitting to proclaim. This is praising the intention. Jivaka (祇域, the name of the medicine king) has both a humble and unrestrained heart, and a sincere intention to cultivate blessings, so he is able to establish the intention of pure karma and come to inquire about the Way. This is truly a wonderful intention, therefore praising 'Excellent!' The sutra says: 'Treating the diseases of all, all are healed, those near and far rejoice and rely on him, none are not happy.' The explanation says: This is narrating past deeds. Having a body beforehand, who can be without illness? Following having consciousness, who does not fear suffering? Since Jivaka (祇域) is able to make medicine effective, he can transform suffering into happiness; acupuncture is also effective, he can transform premature death into longevity. Therefore, those who have been cured all rejoice and rely on him, and those who have not been treated also form a joyful heart in advance. --------------------------------------------------------------------------------
Chinese
经曰今复请佛及众僧洗浴愿及十方 通曰。此述新业也。请僧述行。十方述愿。然则行须指事故但及此方。愿得悬标故傍罗异域。故曰愿及十方也。 经曰众药疗病渗浴除垢其福无量 通曰。此示其福也。疗疾之心既阔。洗僧之愿复广。既植无限之因故。招无量之报也。 经曰一心听法为汝先说洗浴众僧及报之福 通曰。此许其宣也。祇域来为洗僧。所以先说之报。既请不因疾。是故宜停疗疾之果也。 经曰佛告祇域洗浴之法当用七物除去七病得七福报 通曰。此下答问自有三节。一标。二释。三颂。此即标也。一标七物之体。二标七物之功。三标七物之报。 经曰何谓七物一者燃火二者净水三者渗豆四者苏膏五者淳灰六者杨枝七者内衣是为洗浴之法 通曰。此列七物体也。燃火即赫以炎炉绝轻烟而无焰。净水乃澄之似镜去秽浊而留清。渗豆既滑而光华。苏膏而凝而体润。淳灰酷烈烧山桑之切木。杨枝细软折河柳之疏条。至如内衣。则新裂齐纨。皎犹美练。裁缝巧妙。形制新奇。虽人里之内衣类。天中之上服七物既精华。若此七报亦佳丽如彼。如彼之功下文自述。 经曰何谓七物病一者四大安稳二者除风病三者除湿痹四者除寒冰五者除热气六者除垢秽七者身体轻便眼目精明是为除 现代汉语译本： 经文说：‘现在再次祈请佛陀以及众僧洗浴，愿力普及十方。’通法师解释说：‘这是陈述新的功业。祈请僧众是陈述他们的修行。十方是陈述他们的愿力。既然如此，修行需要指向具体的事情，所以只提及此方。愿力可以悬设目标，所以广泛地包括其他区域。因此说愿力普及十方。’ 经文说：‘各种药物治疗疾病，沐浴可以去除污垢，这样的福报是无量的。’通法师解释说：‘这是显示洗浴的福报。治疗疾病的心意既然广大，为僧众洗浴的愿力也同样宽广。既然种下了无限的因，所以招感无量的果报。’ 经文说：‘一心听闻佛法，我先为你们宣说洗浴众僧以及所得福报。’通法师解释说：‘这是允许宣说的意思。祇域（Jivaka）前来是为了洗浴僧众，所以佛陀首先宣说洗浴的果报。既然祈请洗浴不是因为疾病，所以应该省略治疗疾病的果报。’ 经文说：‘佛陀告诉祇域（Jivaka），洗浴的方法应当使用七种物品，去除七种疾病，得到七种福报。’通法师解释说：‘下面回答问题，自然分为三个部分。一是标示，二是解释，三是赞颂。这里是标示部分。一是标示七种物品的本体，二是标示七种物品的功效，三是标示七种物品的果报。’ 经文说：‘什么是七种物品？一是燃火，二是净水，三是渗豆，四是苏膏，五是淳灰，六是杨枝，七是内衣，这就是洗浴的方法。’通法师解释说：‘这里列举七种物品的本体。燃火，就是点燃火炉，火焰明亮，没有轻烟而没有火焰。净水，就是澄清得像镜子一样，去除污秽留下清澈。渗豆，既光滑又光亮。苏膏，凝结而滋润。淳灰，非常猛烈，烧山桑树的木头。杨枝，细软，折取河柳的稀疏枝条。至于内衣，则是新裂开的齐纨，洁白得像美丽的丝绸。裁剪缝制巧妙，形状款式新奇。虽然是人间的内衣，却像是天上的上等服装。七种物品既然如此精华，那么七种果报也同样美好。这些物品的功效，下文自然会叙述。’ 经文说：‘什么是七种疾病？一是四大安稳，二是去除风病，三是去除湿痹，四是去除寒冰，五是去除热气，六是去除污垢，七是身体轻便，眼目精明，这就是去除的疾病。’
English
English version: The sutra says: 'Now again, I request the Buddha and the Sangha to bathe, wishing that the power of this extends to all directions.' Tong (a monk's name) says: 'This describes new karma. Requesting the Sangha describes their practice. 'All directions' describes their vows. Since practice needs to point to specific things, it only mentions 'this direction'. Vows can set distant goals, so it broadly includes other regions. Therefore, it says the wish extends to all directions.' The sutra says: 'Various medicines cure diseases, and bathing removes dirt; such blessings are immeasurable.' Tong (a monk's name) says: 'This shows the blessings of bathing. Since the intention to cure diseases is broad, the vow to bathe the Sangha is equally vast. Since limitless causes are planted, limitless rewards are reaped.' The sutra says: 'Listen attentively to the Dharma with one mind; I will first explain to you the bathing of the Sangha and the blessings obtained.' Tong (a monk's name) says: 'This means permission to explain. Jivaka (祇域) came to bathe the Sangha, so the Buddha first explains the rewards of bathing. Since the request for bathing is not due to illness, the result of curing illness should be omitted.' The sutra says: 'The Buddha told Jivaka (祇域), the method of bathing should use seven items, remove seven diseases, and obtain seven blessings.' Tong (a monk's name) says: 'The answer to the question below naturally has three sections: first, indication; second, explanation; third, praise. This is the indication section. First, it indicates the substance of the seven items; second, it indicates the effects of the seven items; third, it indicates the rewards of the seven items.' The sutra says: 'What are the seven items? First is burning fire, second is pure water, third is soaked beans, fourth is ghee, fifth is pure ash, sixth is willow branches, and seventh is underwear; this is the method of bathing.' Tong (a monk's name) says: 'This lists the substance of the seven items. Burning fire is lighting a stove, the flame is bright, without light smoke and without flame. Pure water is as clear as a mirror, removing dirt and leaving clarity. Soaked beans are smooth and shiny. Ghee is solidified and moist. Pure ash is extremely strong, burning the wood of mulberry trees on the mountain. Willow branches are soft and thin, breaking off sparse branches of river willow. As for underwear, it is newly torn fine silk, as white as beautiful silk. The cutting and sewing are skillful, and the shape and style are novel. Although it is human underwear, it is like the best clothing in heaven. Since the seven items are so refined, the seven rewards are equally wonderful. The effects of these items will be described in the following text.' The sutra says: 'What are the seven diseases? First is the stability of the four elements, second is the removal of wind disease, third is the removal of dampness, fourth is the removal of cold, fifth is the removal of heat, sixth is the removal of dirt, and seventh is the lightness of the body and clarity of the eyes; these are the diseases removed.' --------------------------------------------------------------------------------
Chinese
众僧之病 通曰。此显七物功也。四大安稳内衣功能。除风病者淳灰功能。除湿痹者苏膏功能。除寒冰者燃火功能。除热气者杨枝功能。除垢秽者渗豆功能。身体轻便眼目精明者净水功能。何则夫以衣蔽形丑四支所以宁泰。灰除风疾六根所以安净。摩膏既遣痹以调方。燃火乃却寒而留暖。来香去臭莫善于杨枝。光身落垢宁加于渗豆至如水含八德。独檀众美。洞洗内外雅畅胸衿。明目拙身沃燋除浊。七功既如雾气。七病亦类云消。故曰是为除众僧七病也。 经曰如是供养便得七福何谓七福 通曰。自下明七物报也。自有三节。一得相似果。二得果报果。三得增上果。此明得相似果故标数以问之。 经曰一者四大安无病所生当安勇武丁健众人敬仰 通曰。此是燃火似果。夫暖气流形则举体平泰。寒风侵骨则遍身战悼 燃火以进暖故。故寒故得报之身安而勇健。既安且健则众人敬仰。 经曰二者所生清净面目端正尘水不着为人所敬 通曰。此是净水似果。夫水者。一能净他。二则性洁净他故。面目端正性洁故。尘水不着。面目端状如素月尘水不着。有类红莲既得如月如莲。见者且爱且敬。 经曰三者身体常香衣服净洁见者欢喜莫不恭敬 通曰。此是渗豆相似果。夫形骸垢腻则秽恶纷纶。质状鲜皎则 现代汉语译本 众僧之病：通曰：此显示七物（指代七种物品）的功用。四大（指地、水、火、风四种元素）安稳，内衣的功能。去除风病，淳灰（草木灰）的功能。去除湿痹（风湿病），苏膏（酥油制成的药膏）的功能。去除寒冰，燃火的功能。去除热气，杨枝（用以清洁牙齿的树枝）的功能。去除垢秽，渗豆（豆粉）的功能。身体轻便，眼目精明，净水的功能。为何如此？因为用衣服遮蔽丑陋的形体，四肢才能安宁泰然；用灰去除风疾，六根（眼、耳、鼻、舌、身、意）才能安稳清净；涂抹酥油药膏既能去除痹症又能调理身体；燃火能够驱除寒冷而保持温暖；去除异味没有比杨枝更好的了；使身体光洁，去除污垢，没有什么比得上渗豆。至于水，包含八种功德，独自具备各种美好的特性，彻底清洗内外，使胸怀舒畅，明亮眼睛，使笨拙的身体灵活，洗去污垢。七种物品的功用就像雾气一样，七种疾病也像云一样消散。所以说，这是为了去除众僧的七种疾病。 经曰：如此供养便能得到七种福报，什么是七种福报？通曰：下面说明七种物品的报应。自有三个阶段：一、得到相似的果报；二、得到果报的果报；三、得到增上的果报。这里说明得到相似的果报，所以用数字标明并提问。 经曰：一者，四大安稳，没有疾病产生，身体安宁勇武丁健，众人敬仰。通曰：这是燃火的相似果报。因为暖气在身体内流动，那么全身就平和安泰；寒风侵入骨头，那么全身就战栗悲伤。燃火用来增进温暖，所以因为寒冷而得到身体安宁勇健的果报。既安宁又勇健，那么众人就敬仰。 经曰：二者，所生之处清净，面目端正，尘埃水渍不沾染，为人所敬。通曰：这是净水的相似果报。因为水，一是能够净化其他事物，二是本身性质洁净。净化其他事物，所以面目端正；本身性质洁净，所以尘埃水渍不沾染。面目端正就像皎洁的月亮，尘埃水渍不沾染，有如红莲。既然得到像月亮像莲花一样的容貌，见到的人就会喜爱和尊敬。 经曰：三者，身体常有香气，衣服干净整洁，见到的人欢喜，没有不恭敬的。通曰：这是渗豆的相似果报。因为形体骸骨污垢油腻，那么污秽恶臭就纷纷而来；质地状态鲜明洁白，那么